جستجوی مقالات مرتبط با کلیدواژه « امانی » در نشریات گروه « علوم قرآن و حدیث »

The present study aims at the semantic analysis of the words “amani” and “omniyyah” in the linguistic context and situational context of the verses of the holy Quran. In this analysis, in addition to the context, analogous verses, the cause of revelation, the anthropology of the audience and the referential style of the holy Quran, as Wansbrough claims, are also considered. Based on the semantic analysis of the words “amani” and ‘omniyyah” in the contexts of the verses of the holy Qur'an, it can be generally concluded that these words are closely related to the concept of “wa’dah” in all their Quranic uses, and they refer to the blissful promises that one makes to himself or his followers. Some examples of “amani” are the false promises made by Satan's deception such as the promise of entering the Heaven and quick deliverance from the fire of the Hell, which the sinful Jews rejoiced in and they speculated about without any evidence from the revelation or the Torah. But sometimes the example of these promises is truthful as, in verse 52 of Surah al-Hajj, the example of the word “omniyyah” is “the promise of faraj” which the prophets and messengers of God received from the revelation and with which they assured themselves and their followers: this verse has been mentioned in reference to “the promise of faraj” which is in the Zabur of Prophet David (p.b.u.h.), and  the phrase “Satan’s inculcation” in this verse has been mentioned in reference to the symbolic response to the Satan in the Rami al-Jamrat ceremony. This ceremony is held in the land of “Mena”, which has the same root as that of the word “omniyyah”.

Paying attention to the semantic relationship of vocabularies with each other has a great influence on the accuracy of the translation, but most of the translations have given incorrect equivalents for Asatir al-Awwalin and Ommi due to ignoring this point. Asatir al-Awwalin, i.e. reciting the divine word by pagans, has been condemned in nine verses of the holy Qur'an. On the other hand, the illiteracy of the prophet of Islam as the source of Divine Word is also targeted by orientalists. Despite many studies that have been carried out on these two terms independently, from the viewpoint of the experts in this field, the semantic and purposeful relation of these words with each other are disregarded. The simultaneous examination of these two words is necessary because it is precisely in response to the doubt about the Qur'an's adoption from the Testaments. Using a descriptive-analytical method, this paper firstly investigated the different meanings of each of these two words from the viewpoint of lexicographers, translators and commentators; then, while criticizing the wrong views, the correct meaning of the word was analyzed, and their semantic relation was studied in the Quran. Finally, some of the Persian translations of the holy Qur'an were evaluated in terms of accuracy in the way in which semantic equivalents were selected, as well as the level of reflection of the semantic relation between the two terms mentioned in the translation. During the study, it became clear that most of the translations did not succeed much neither in finding exact equivalences nor in reflecting the semantic relationship between two words.

Amal (hope or expectation) is a psychological factor, role of which has been studied (in psychology) in the personality type, finding identity, progress and combat against tensions; however, the explanation of the nature of this mere factor and the way of its function have lesser frequent been addressed.Applying the descriptive-analytical method and aiming the explanation of the aforesaid factor and the way of its function, the researcher has first dealt in this article with concept-identification of amal and its psychological explanation, and then using a theoretical model attempted to discover the interrelated elements of the factor of amal and to explain its functional mechanism.The findings indicate that the functional model of amal consists of two interrelated processes: the intellect-based process dependent on action and the ignorance-based process dependent on avoidance. In either of the above circles, based on its kind of activity an individual will turn to one of the three processes of basṭ al-amal (expansion of expectation), qaṣr al-amal (shortening the expectation) and ṭūl al-amal (lengthening the expectation).